Around thirty icons from the collection of the National Museum of History of Moldova feature Saint Nicholas the Hierarch and Miracle Worker. While most represent the later iconographic tradition, a few early images stand out as rare examples due to their composition. In the icon "Saint Nicholas with Scenes from His Life", the hierarch is depicted bust-length, blessing the Gospel. He is framed by two round medallions showing Christ and the Mother of God, who hand him the Gospel and the omophorion. Saint Nicholas, earlier than other saints, was portrayed with scenes from his hagiographic cycle. The first images of his life date back to the 11th century, represented on a folding icon from the Monastery of Saint Catherine at Sinai.
The museum icon dates from the early 19th century, preserving the traditional chest format typical of classical icons. Twelve panels illustrate episodes from the saint's life, arranged from left to right: four on the upper register, four on the lower, and two on each side, as follows: Birth of Saint Nicholas (1), Baptism of Saint Nicholas (2), Miracle of Healing the Crippled Woman (3), Apprenticeship of Young Nicholas (4), Ordination as Deacon (5), Ordination as Bishop (6) Vision of Constantine (7), Saint Nicholas Saves Three Voivodes from Execution (8), Miracle of Rescue from Drowning (9), Miracle of Saving Basil from the Arabs (10), Dormition of Saint Nicholas (11), Translation of the Relics of Saint Nicholas to Bari (12).
Saint Nicholas the Hierarch is commemorated by the Orthodox Church twice a year: on December 6/19, the day of his birth, and on May 9/22, the day his relics were transferred from Myra to Bari (1087). Among all saints of the Christian world, the image of Saint Nicholas is one of the most popular, easily recognizable even to those unfamiliar with iconography.
He was born in the Roman Empire, at Patara in the province of Lycia, between 260-280, though early sources omit the exact date. Coming from a wealthy family, he rejected fame and luxury. From an early age he devoted himself to prayer and the study of Holy Scripture, while also mastering other disciplines. He avoided noisy gatherings and idle talk, attended church regularly, and pursued a life of chastity. Later he dedicated himself to pastoral ministry, defending the Christian faith with perseverance and firmly opposing heresies. Through his care for people and the benefactions he performed everywhere, he became highly venerated not only in Myra but also in the surrounding regions. The grace of the Holy Spirit dwelling in his heart was revealed through miracles performed both during his life and after his death, earning him the enduring title of "Miracle Worker." Saint Nicholas passed away in the 330s (circa 334-337), and his remains were placed in a sumptuous marble tomb in the episcopal cathedral where he had served for many years. This soon became an important center of pilgrimage. Holy Tradition has preserved with accuracy the features of his portrait, and his appearance in icons is marked by a distinct individuality. Ecclesiastical art has produced numerous iconographic representations, ranging from bust images to full-length depictions. The diversity of these representations suggests that the final iconography of Saint Nicholas was not yet established, taking shape only in the 10th-11th centuries. It is said that an authentic icon from the basilica in Myra, executed during the saint's lifetime and mentioned in written sources as early as the 11th century, played a significant role in his veneration. Icons depicting the hagiographic cycle of Saint Nicholas spread widely in both Byzantine and post-Byzantine art, confirming the importance and popularity of his cult.
Some aspects regarding exchange of salt in 6th - 2nd millennia BC in the Carpatho-Danubian area
Tyragetia, serie nouă, vol. IV [XIX], nr. 1, Arheologie. Istorie Antică
The article deals with prehistoric salt production and exchange of salt in south-east and east-central Europe. The major points of the article are: 1. the modeling of the traditional forms of salt production and exchange in the area; 2. the identification of archaeological indications specific to every type of salt production and exchange; 3. the classification of available archaeological evidence of prehistoric salt production and exchange in Carpatho-Danubian zone.
Salt had two major senses during prehistoric period: on one hand it was as a good of daily consumption and thrifty use, on the other hand it was the exotic good. Every of these senses implied different types of production and exchange. The daily consumption and thrifty use salt could be made both within domestic and industrial productions. Of these, only industrial one was intended for long-distance exchange of salt. Salt as the exotic good was made only within special i.e. „sacred" type of production. This type of industry produced „miraculous" salt which was mainly, if not exclusively, intended for long-distance exchange.
The available archaeological evidence of salt production in the Carpatho-Danubian area is classified in the article on the above principles (tab. 1). Thus, the Neolithic salt production centers from Subcarpathian Moldavia (Lunca and Ţolici) as well as the Eneolithic one from the same area (Cucuieți) are attributed in the article to the domestic production of salt for daily consumption and thrifty use. The main goal of this type of production was to produce salt for domestic use or/and for short-distance traffic. Neolithic and especially Eneolithic salt production attested at Provadia-Solnitsata (northeast Bulgaria) is classified as industrial one. It produced common salt by evaporation of brine, and its main destination was the long-distance exchange, perhaps to east Balkans and North-Pontic area. The Eneolithic salt production centers from subcarpathian Moldavia (Lunca, Ţolici, Cacica, Solca etc.) produced exotic salt in the form of small cone-shaped cakes by evaporation in small briquetage. It was produced for long-distance exchange. The two Early Bronze Age salt production sites from northern Transylvania (Băile Figa and Săsarm) are classified as the domestic production centers which extracted rock salt for their own use and/or for short-distance traffic.
More attention is paid in the article to the end of Middle and Late Bronze Age (the end of 17th-9th centuries BC) salt mining centers from Transylvania and Maramureș: Băile Figa, Caila, Săsarm, Ocna Dej, Valea Florilor, Valea Regilor (Tisolovo) and Solotvino (Ocna Slatina) (Case Study). By all the available evidence, these centers seem to have been involved in the large-scale salt production and long-distance trade. Blocks of rock salt were traded from these centers to Hungarian Plane, by Someș and Tisa rivers. It is well-known fact that the period of functioning of the above salt mining production centers was the one of widest spread of tin bronze objects in the area. That is why, it seems likely that in exchange of salt its owners get, among other goods, tin.
List of illustrations: Fig. 1. The map of the Late Bronze Age salt mining sites: 1 - Caila; 2 - Săsarm; 3 - Băile Figa; 4 - Ocna Dej; 5 - Valea Florilor; 6 - Solotvino (Ocna Slatina); 7 - Valea Regilor (Tisolovo). Fig. 2. Northern Transylvania. Troughs in situ: 1 - Caila; 2, 3 - Băile Figa. Behind the trough at the position 2 the one can observe a ladder. Fig. 3. Băile Figa. One of the troughs (the same at fig. 2/3, the nearest plan). Wood. Fig. 4. Băile Figa. The pegs from the trougs (the troughs at fig. 2). Fig. 5. Băile Figa. One of the troughs (uncovered close to the trough at fig. 2/2). Fig. 6. Băile Figa. The pegs from one of the troughs (the trough at fig. 5). Fig. 7. Băile Figa, the year 2010. The experiment with the trough. Fig. 8. Băile Figa. Mining tools. Stone. Fig. 8. Băile Figa. Tools. Wood. Fig. 10. Băile Figa. The wooden construction for storage of salt (?). Fig. 11. Băile Figa. The parts of wooden constructions for storage of salt (?).
Around thirty icons from the collection of the National Museum of History of Moldova feature Saint Nicholas the Hierarch and Miracle Worker. While most represent the later iconographic tradition, a few early images stand out as rare examples due to their composition...
The National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
The National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
The National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
31 August 1989 St., 121 A, MD 2012, Chisinau, Republic of Moldova
